Ramana Maharshi – Summa Irru (Be Still)

ramana maharshi eyes of grace

!Om Guru Ramana!

The teachings of Sri Ramana Maharshi have been arranged and presented here for deep contemplation. Each quote is repeated twice to increase the impact. If you like this type of video and would like me to make some more, or if you have any feedback for future video offerings, please let me know. Please see below to read the quotes.

Here are the quotes:

Be still. Apart from this the mind has no task to do or thought to think
Guru Vachaka Kovai, verse 773

If you remain still, without paying attention to this, without paying attention to that, and without paying attention to anything at all, you will, simply through your powerful attention to being, become the reality, the vast eye, the unbounded space of consciousness.
Guru Vachaka Kovai, verse 647

Because that state is taught by silence, and also because it is attained by remaining in silence, it is called silence. The sage is in silence always, even when he speaks.
Sri Ramana Paravidyopanishad, verse 539

Silence is the most potent form of work. However vast and emphatic the scriptures may be, they fail in their effect. The Guru is quiet and peace prevails in all. His silence is more vast and emphatic than all the scriptures put together.
Talks with Sri Ramana Maharshi, Talk 398

There is no reaching the Self. If the Self were to be reached, it would mean that the Self is not now and here, but that it should be got anew. What is got afresh will also be lost. So it will be impermanent. What is not permanent is not worth striving for. So, I say, the Self is not reached. You are the Self; you are already That.
Talks with Sri Ramana Maharshi, Talk 251

When one remains without thinking one understands another by means of the universal language of silence.
Talks with Sri Ramana Maharshi, Talk 243

There is a state when words cease and silence prevails
Maharshi’s Gospel, page 14

O foolish mind who is suffering due to the desire for the petty pleasures of this world and of the next, if you remain quiet [i.e. without desire] you will certainly attain that State of Bliss which surely transcends the pleasures of these two.
Guru Vachaka Kovai, verse 379

None can confront and overcome the mind. Ignore it, then, as something false and unreal. Know the Self-Awareness as the real ground and stand firm rooted in it. Then the mind’s movements will gradually subside. If the noise of thoughts rising incessantly within does not subside, the ineffable state of silence will not be revealed.
Guru Vachaka Kovai, verse 921

When one refrains from looking out and noting outward objects, and instead abides within the Heart in Self-Awareness, the ego disappears. The pure silence that then shines forth is the goal of Knowledge.
Guru Vachaka Kovai, verse 1194

The end of pain, the bliss of peace results from egoless awareness, and not at all from verbal wisdom.
Guru Vachaka Kovai, verse 532

Having become free from concepts, which are afflicting thoughts, and with the ‘I am the body’ idea completely extinguished, one ends up as the mere eye of grace, the non-dual expanse of consciousness. This is the supremely fulfilling vision of God
Guru Vachaka Kovai, verse 348

Having restrained the deceitful senses, and having abandoned mental concepts, you should stand aloof in your real nature. In that state of Self-Abidance in which you remain firmly established in the consciousness of the Heart, Sivam will reveal itself.
Guru Vachaka Kovai, verse 349

The true vision of reality that is free from veiling ignorance is the state in which one shines in the Heart as the ocean of bliss, the inundation of grace. In the mauna experience that surges there as wholly Self, and which is impossible to think about, not a trace of grief or discontent exists for the jiva.
Guru Vachaka Kovai, verse 350

Though that state of being the real Self is called the state of knowledge, it is one in which there is none of the three: the knower, the object known, and the act of knowing. That being the case, what does one know there, by what means, and who is there to know? It must be understood that knowledge is just a name for the state of being the Self.
Sri Ramana Paravidyopanishad, verse 40

Except for the one who has completely cut the tie of desires, the false appearance [that he is a suffering jiva] will not cease. Therefore, without any hesitation, one should cut even the desire for the great Divine Happiness.
Guru Vachaka Kovai, verse 378

There is a two-fold ignorance, named as knowledge and ignorance, which is experienced by those not aware of the real Self. This pair is unreal just like all else.
Sri Ramana Paravidyopanishad, verse 276

“In that state doubts do not arise since the sage is ever firm in his awareness of the true Self. There he remains without affirmations and vacillations, immersed in the depths of peace, the mind having become extinct.”
Sri Ramana Paravidyopanishad, verse 569

!Om Guru Ramana!

No single teaching is right for everyone

Each teaching has a utility, but no single teaching is right for everyone at any point in time. Sometimes the way is Bhakti (love and devotion), sometimes Silence, sometimes intellectual understanding, sometimes letting things be, sometimes none of these… sometimes the mere notions of a teacher, a teaching and someone to be taught is too much!

God/Life shows us ‘the way’ if we learn how to listen…

Hence the ‘true teacher’ is always with us

Shankara & Ramana Maharshi: First Know Thyself, then Be Still

Shankara bondage is a mirage

In the traditional path of Knowledge or Jnana, first we are to know our True Self (Atman) and know this to be the same as the Absolute (Brahman). Then we are to be still and renounce all desires.

This spiritual knowledge (Jnana) of ‘I am Brahman’ (Aham Brahmasmi) allows the mind to become still and desireless. Note this does not mean that the body becomes totally inert – no – rather it continues to function naturally according to its destiny (Prarabdha Karma) until the body dies.

Shankara states this multiple times, eg, in Vivekachudamani, and also in his many commentaries, eg. in his commentary upon the Kena Upanishad – in his introduction to the Kena Upanishad Shankara writes:

And [the Self] being eternal, it is not to be secured by any means other than the cessation of ignorance. Hence the only duty is to renounce all desires after the realisation of the unity of the indwelling Self and Brahman.

This is akin to Self-Surrender, as spoken by Sri Ramana Maharshi:

There is no destiny. Surrender, and all will be well. Throw all the responsibility on God. Do not bear the burden yourself. What can destiny do to you then?”
(Talks 244)

and again here:

Question: Surrender is said to be Bhakti [the path of devotional love]. But Sri Bhagavan [Ramana Maharshi] is known to favour enquiry [ie. the path of Knowledge or Jnana] for the Self. There is thus confusion in the hearer.
Ramana Maharshi: Surrender can take effect only when done with full knowledge. Such knowledge comes after enquiry. It ends in surrender.
(Talks 462)
This above post was an excerpt from The ‘ultimate means’ to liberation